i£x UiliriS ®ttl) jWminitho tUbt;in> slalphono George Anton Kiraz Collection ii^^ui=^ ^ ■oa“’u: ^ ^ ^ I- ^ — J“s ol , ^ b-o ^°- <“ L^“0 ^ 1^, ^ l=~ o~. ^ l^» ^ ^ ,«too^ ^ T3"' mvone who asks for this volume to ead, collate, or copy trom it, an ppl,)pm „ »Wmse‘orhe.re,fe z&zi*-~gz( ) Crod’s awesome tribunal as it ■ robbed a sanctuary. 1 ct sue t a_p held anathema and recetve no fo^vene, until the book is returned, bo be , Amen! And anyone who removes these anathemas, digitally or otherwise, shall (tydttextd “Ttmitac/e KNANAYA SYRIAN CHRISTIANS dl O BETH ABE NINEVEH q BAGHDAD SELEUCIA • CTESIPHON BETH HUZAYE (Khuzistan) (?u(£ur<zl *i¥ei£faqe KNANAYA SYRIAN CHRISTIANS Author Fr. Joseph Kulathramannil Publisher Youth Association, St. Mary's Knanaya Church, Sharjah Printed at: Learners' Offset Press, Kottayam. Tel: 0481 - 567438 All rights reserved. Except for the quotation of short passages for the purposes of criticism and review, no part of this publication may be reproduced, stored in retrieval system, or transmitted, in any form or by any means, electronic, mechanical, phtocopying, recording or otherwise, without the prior permission of the author. 1000 Copies Copies available with: Fr. C.C. Elias Money Abraham MorEphrem Seminary P.B. No - 3627 Chingavanam. Dubai, Dubai Dr. K.P. Abraham Rev. Fr. T.M. Mathew 9 Earnshaw Way 56180 Eastgibson Ave Whitley Bay 3A Temple Terrace Tyne & Wear NE25 9UL FI-33617 England. U.S.A. Price Rs. 75/- U.S. $15. (outside India) @u(t6vuxi ^eutciCfC KNANAYA SYRIAN CHRISTIANS Rev. Fr. JOSEPH KULATHRAMANNIL -Published By:- Youth Association St. Mary's Knanaya Church, Sharjah DEDICATION Dedicated to the blessed memory of my beloved father the late Sri. Uthuppan Abraham, Kulathramannil who joined the glory of our Lord on - 19-07-99. The Malankara Syrian Knanaya Diocese Mor Ephraim Seminary MORCLEMIS ABRAHAM Chingavanam - 686 531 METROPOLITAN Kottayam, Kerala Phone: (0481) 432544 Fax: 91-481-430109 50th Year of the Metropolitan's Episcopal Consecration No. 79/2000 08-11-2000 Blessings to our spiritual son Rev. Fr. Rajan Kulamada, Vicar of St.Mary's Knanaya Church Sharjah and the member of Knanaya Youth Association. We are extremely happy to know that you are publishing a book on the "CULTURAL HERITAGE" of the Knanaya Community. It is indeed a boon to our spiritual children staying outside Kerala who are unable to understand Malayalam. We admonish all our spiritual chil¬ dren living abroad to propagate and promote this book for the better future of our coming generations. We congratulate the author Rev. Fr. Joseph Kulathramannil and the members of Knanaya Youth Association who laboured to publish this book. May God bless you all. "" 1 -i CLEMIS METROPOLITAN I ARCHDIOCESE OF IHE SYRIAN ORTHODOX CHURCH FOR THE EASTERN UNITED STATES PATRIARCHAL V1CARATE Father K.O. Joseph April 12, 2001 Kulathramannil Ranny RO. Pathanamthitta (Dist.) Kerala, India Dear Father Joseph: May the peace and grace of our Lord be with you. Thank you for your letter informing me of your new book "Cul¬ tural Heritage of the Knanaya Syrian Christians" in English. I wish to congratulate you and commend you for publishing this interesting and infoimative book about the cultural heritage of the Knanaya Syrian Christians. Not only will your book be in great demand and of great interest to the non-residents who do not speak the local language, but worldwide as well. I admire your enthusiasm for writing books on the Syrian Christians which will give the reader an insight into what the Syrian Christians are all about. In closing, we convey to you our fatherly regards and prayerful wishes, extending to you paternal benediction. Sincerely in Christ, Mor Cyril Aphrem Karim Archbishop Enel: CONTENTS Preface . .. xvii Publisher's Note. .. xxi Foreword. .. xxiii Acknowledgement. .. xxv 1 The Prelude. .. 1 2. Historical Sources. .. 7 3. Westerly Trade. .. 14 4. The Syrian Christians. .. 23 5. The Knanaya Syrian Christians. .. 42 6. Formation of Knanaya Samudayam & its Leaders... 65 7. Social Activities. 79 8. Knanaya Christians Today. 85 9. Beginning of the Knanaya Parishes. 94 10. Apostolic Faith of the Syrian Orthodox Church. 106 Glossary. 116 Bibliography. 117 Appendix (1) Thranslation of Copper Plates. 122 (2) Apostolic Bull of the Patriarch. 126 (3) Ancient Songs. 130 (4) Quotation from Veticutel Mathai Cathanar's Book on Kerala Church History about the Syrian Colonisation.. 137 (5) The Jewish Copper Plates of Cochin. 139 (6) List of Knanaya Churches. 140 (7) Centers of Knanaya Syrians. 143 (8) The Constitution of the Malankara Syrian Knanaya.Samudayam. 147 HIS HOLINESS IGNATIUS ZAKKA I Patriarch of Universal Syrian Orthodox Church PREFACE In former centuries literacy was limited to a privileged few. So, many of the old communities have no authentic written histories. Their history was handed over to posterity through legends and folk lore. Naturally, folk lores undergo variations in the course of time. The history of the Christians in Kerala is no exception. There is a strong tradition in India that St. Thomas, the Apostle of Christ came to Kerala, preached the Gospel, baptised many people and estab¬ lished places of worship for them in coastal areas and the High Ranges. The tradition continues saying that he went over to the present Tamil Nadu and preached the Gospel, and that he was martyred at Mylapore and buried there. The Indian Christians, even today go on pilgrimage to the tomb at St.Thomas Hill, Chinna Malai, Chennai. But many Historians of the present day question the authenticity of the tradi¬ tion. There is another tradition about a "Syrian colonisation". Accord¬ ing to this tradition, after the martydom of St. Thomas, the Apostle, the St.Thomas Christians had no proper priests or efficient leaders for a long period. A Hindu sage, named Manikya Vachagar reconverted a good many of them. The others, who were distinguished by wooden crosses hung with threads, from their necks, were spiritually and socially in a dire plight. In the fourth century of the Christian Era, a rich Syrian merchant, who had trade links with Kerala came to know of these so-called Christians. He took it as a duty to uplift these fellow Christians. He promised to help them. With the sanction of Cheraman Perumal, the then ruler of Kerala he brought in a group of about 400 people consisting of a bishop, two priests, a few deacons and 72 fami¬ lies. Cheraman Perumal gave them enough land to build houses and church in the village named Mahodar Patanam. The local Christians accepted the colonisers as their benefactors, accepted their bishop, Mar Joseph of Urha as their bishop and also accepted their worship and rites. Hence the Christians of Kerala came to be known as Syr¬ ian Christians. No historian can question this tradition since there is a community called Knanites, claiming to be the posterity of the colonisers. They zealously keep their racial purity and special customs; and call them¬ selves the Knanites in honour of Knai Thommen, who led them to this country. Some present day historians try to identify this Syrian colonisation with a group of foreigners who came to this land under Saphor and Phroth. But this argument cannot stand for the following reasons. 1. The Syrian colonisation was in the fourth century under Knai Thommen whereas the other under Saphor and Phroth, was in the 9th century. 2. Knai Thommen landed at Kodungallore, otherwise called Cranganore or Musiris whereas Saphor and followers landed at Kollam or Quilon in the south. 3. The former people are still keeping their identity and their settle¬ ments were around Cochin. There are no Knanaya settlements in or around Quilon. The latter settlers very soon entered into marriage with the local people and thus lost their identify. As hinted earlier, the local Christians accepted the doctrines and rites of the Knanites and came to be known as one church, the Syrian Christian church, but the Knanites kept their identity. In later centuries it became imperative that the Knanites, whose settlements extended south up to Kallissery near Chengannur, become a well knit community. Attempts were made in this direction and the Knanaya Diocese was sanctioned, not on geographical basis like the other dio¬ ceses, but on historical basis. 3?"■■ X y i i j ffWfn In this circumstance, exclusive history of the Knanaya community became a necessity. Many eminent persons contributed their mite in writing and publishing history books of the community. The earliest books of this kind were published in 1940s one by Joseph Chazhikaden, an efficient MLA of the State for several sessions, and another by T.Abraham Vazhayil. In the 1950's another concise history was pub¬ lished by P.LUthuppan, Purathepararnbil, Ranni. In 1996 I wrote and published The History of the Knanaya Church.' Now the history of the Knanaya Community is being written by a History professor, Rev. Fr.K.O. Joseph, Kulathramannil. He gave a copy of the work to me with a request to give corrections and sug¬ gestions for improvement. I diligently went through the work, but had no occasion to spend even a drop of ink. I gladly recommend this book for every Knanite. A word about the author:- generally an appointment in a perma¬ nent vacancy in a college marks the end of studies of a post graduate. But the History professor Rev. Fr. K.O. Joseph is continuing his studies and researches, with special stress to church History. May I recall an incident in his life. In a meeting of the clergy of his diocese someone proposed that the long list of church fathers named with the fifth Thubden of the Holy Qurbana be deleted since we know very little about them.